In the nineteenth century, virtually anyone could get into the United States. But by the 1920s, U.S. immigration policy had become a finely filtered regime of selection. Desmond King looks at this dramatic shift, and the debates behind it, for what they reveal about the construction of an "American" identity.
Specifically, the debates in the three decades leading up to 1929 were conceived in terms of desirable versus undesirable immigrants. This not only cemented judgments about specific European groups but reinforced prevailing biases against groups already present in the United States, particularly African Americans, whose inferior status and second-class citizenship--enshrined in Jim Crow laws and embedded in pseudo-scientific arguments about racial classifications--appear to have been consolidated in these decades. Although the values of different groups have always been recognized in the United States, King gives the most thorough account yet of how eugenic arguments were used to establish barriers and to favor an Anglo-Saxon conception of American identity, rejecting claims of other traditions. Thus the immigration controversy emerges here as a significant precursor to recent multicultural debates.
Making Americans shows how the choices made about immigration policy in the 1920s played a fundamental role in shaping democracy and ideas about group rights in America.
England's seventeenth-century colonial empire in North America and the Caribbean was created by migration. The quickening pace of this essential migration is captured in the London port register of 1635, the largest extant port register for any single year in the colonial period and unique in its record of migration to America and to the European continent. Alison Games analyzes the 7,500 people who traveled from London in that year, recreating individual careers, exploring colonial societies at a time of emerging viability, and delineating a world sustained and defined by migration.
The colonial travelers were bound for the major regions of English settlement--New England, the Chesapeake, the West Indies, and Bermuda--and included ministers, governors, soldiers, planters, merchants, and members of some major colonial dynasties--Winthrops, Saltonstalls, and Eliots. Many of these passengers were indentured servants. Games shows that however much they tried, the travelers from London were unable to recreate England in their overseas outposts. They dwelled in chaotic, precarious, and hybrid societies where New World exigencies overpowered the force of custom. Patterns of repeat and return migration cemented these inchoate colonial outposts into a larger Atlantic community. Together, the migrants' stories offer a new social history of the seventeenth century. For the origins and integration of the English Atlantic world, Games illustrates the primary importance of the first half of the seventeenth century.
As part of his attempt to secure a place for women in scientific culture, the Cartesian François Poullain de la Barre asserted as long ago as 1673 that “the mind has no sex.” In this rich and comprehensive history of women’s contributions to the development of early modern science, Londa Schiebinger examines the shifting fortunes of male and female equality in the sphere of the intellect. Schiebinger counters the “great women” mode of history and calls attention to broader developments in scientific culture that have been obscured by time and changing circumstance. She also elucidates a larger issue: how gender structures knowledge and power.
It is often assumed that women were automatically excluded from participation in the scientific revolution of early modern Europe, but in fact powerful trends encouraged their involvement. Aristocratic women participated in the learned discourse of the Renaissance court and dominated the informal salons that proliferated in seventeenth-century Paris. In Germany, women of the artisan class pursued research in fields such as astronomy and entomology. These and other women fought to renegotiate gender boundaries within the newly established scientific academies in order to secure their place among the men of science. But for women the promises of the Enlightenment were not to be fulfilled. Scientific and social upheavals not only left women on the sidelines but also brought about what the author calls the “scientific revolution in views of sexual difference.”
While many aspects of the scientific revolution are well understood, what has not generally been recognized is that revolution came also from another quarter—the scientific understanding of biological sex and sexual temperament (what we today call gender). Illustrations of female skeletons of the ideal woman—with small skulls and large pelvises—portrayed female nature as a virtue in the private realm of hearth and home, but as a handicap in the world of science. At the same time, seventeenth- and eighteenth-century women witnessed the erosion of their own spheres of influence. Midwifery and medical cookery were gradually subsumed into the newly profess ionalized medical sciences. Scientia, the ancient female personification of science, lost ground to a newer image of the male researcher, efficient and solitary—a development that reflected a deeper intellectual shift. By the late eighteenth century, a self-reinforcing system had emerged that rendered invisible the inequalities women suffered. In reexamining the origins of modern science, Schiebinger unearths a forgotten heritage of women scientists and probes the cultural and historical forces that continue to shape the course of scientific scholarship and knowledge.
Since its founding in 1930 the Peruvian Aprista party (APRA) has occupied a place of signal importance in the Peruvian political spectrum, and it is one of the most important political parties to appear in twentieth-century Latin America. Modernization, Dislocation, and Aprismo is the first major analysis of the social and political bases of the Aprista movement. Previous studies of APRA had been chiefly descriptive in nature and did not utilize modern social science approaches in analyzing the movement.
Peter F. Klarén’s major thesis is that APRA emerged in the 1930s as a direct political response to the far-reaching dislocative impact of modernization within the Peruvian sugar industry, a process that unfolded over a period of about four decades beginning in the 1890s and that substantially upset and transformed the traditional structure of society along the north coast.
Jolted by the effects of modernization, elements of the old middle and lower sectors grew increasingly hostile to the existing order. Joined by the new proletariat that was beginning to voice its collective grievances by means of the unionization process, this large, alienated segment of northern society responded overwhelmingly in 1931 to the reformist appeal of the new Aprista party. APRA, many of whose leaders were products of this environment, best expressed politically the general mood of alienation and rebellion of the area’s discontented. The eruption of the bloody and abortive Trujillo Revolution of 1932 is considered as the culmination of this process of social and economic dislocation.
In addition to presenting a major new interpretation of the origins of the Aprista movement, this study places the Aprista party in the larger Latin American context by comparing APRA with other political movements in Mexico, Brazil, Argentina, and Cuba that were responding to similar modernization phenomena.
This study is based not only on a large body of official party literature and local newspapers for the period, but also on the newly discovered records of the Archivo de la Cámara de Comercio, Agricultura e Industria of the Department of La Libertad for the years 1904–1932.
Montaigne’s Essays are rightfully studied as giving birth to the literary form of that name. Ann Hartle’s Montaigne and the Origins of Modern Philosophy argues that the essay is actually the perfect expression of Montaigne as what he called "a new figure: an unpremeditated and accidental philosopher." Unpremeditated philosophy is philosophy made sociable—brought down from the heavens to the street, where it might be engaged in by a wider audience. In the same philosophical act, Montaigne both transforms philosophy and invents "society," a distinctly modern form of association. Through this transformation, a new, modern character emerges: the individual, who is neither master nor slave and who possesses the new virtues of integrity and generosity. In Montaigne’s radically new philosophical project, Hartle finds intimations of both modern epistemology and modern political philosophy.
Not until seven years later did Mormons first learn that authority had been restored by angels or of the need for a hierarchy mirroring the Pauline model. That same year (1835) a Quorum of Twelve Apostles was organized, but their jurisdiction was limited to areas outside established stakes (dioceses). Stakes were led by a president, who oversaw spiritual development, and by a bishop, who supervised temporal needs.
At Smith’s martyrdom in 1844, the church had five leading quorums of authority. The most obvious successor to Smith, Illinois stake president William Marks, opposed the secret rites of polygamy, anointing, endowments, and the clandestine political activity that had characterized the church in Illinois. The secret Council of Fifty had recently ordained Smith as King on Earth and sent ambassadors abroad to form alliances against the United States.
The majority of church members knew nothing of these developments, but they followed Brigham Young, head of the Quorum of the Twelve, who spoke forcefully and moved decisively to eliminate contenders for the presidency. He continued to build on Smith’s political and doctrinal innovations and social stratification. Young’s twentieth-century legacy is a well-defined structure without the charismatic spontaneity or egalitarian chaos of the early church.
Historian D. Michael Quinn examines the contradictions and confusion of the first two tumultuous decades of LDS history. He demonstrates how events and doctrines were silently, retroactively inserted into the published form of scriptures and records to smooth out the stormy, haphazard development. The bureaucratization of Mormonism was inevitable, but the manner in which it occurred was unpredictable and will be, for readers, fascinating.
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